Yogācārabhūmi Śāstra, Volume 34 (48)

Original text:复作是念。所有诸行与其自相。及无常相苦相相应。彼亦一切从缘生故。不得自在。不自在故。皆非是我。如是名为。由不自在行。入无我行。如是行者以其十行。摄于四行。复以四行。了苦谛相。谓无常行五行所摄。一变异行。二灭坏行。三别离行。四法性行。五合会行。苦行三行所摄。一结缚行。二不可爱行。三不安隐行。空行一行所摄。谓无所得行。无我行一行所摄。谓不自在行。彼由十行悟入四行。

Explanation: The practitioner again has this thought: all conditioned formations correspond with their own self-nature marks, as well as with the marks of impermanence and suffering; all these formations arise from conditions, and therefore they lack self-mastery; because they lack self-mastery, none of them is the self. This is called entering the practice of no-self through the contemplation of lack of self-mastery. In this way, the practitioner, by means of these ten contemplations, embraces the four contemplations, and further, by means of the four contemplations, comprehends the characteristics of the truth of suffering: the contemplation of impermanence is embraced by five contemplations: first, the contemplation of change; second, the contemplation of destruction; third, the contemplation of separation; fourth, the contemplation of the nature of dharmas; fifth, the contemplation of convergence. The contemplation of suffering is embraced by three contemplations: first, the contemplation of bondage; second, the contemplation of the unlovely; third, the contemplation of insecurity. The contemplation of emptiness is embraced by one contemplation, namely the contemplation of attaining nothing. The contemplation of no-self is embraced by one contemplation, namely the contemplation of lack of self-mastery. The practitioners realize and enter the four contemplations by means of these ten contemplations.